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CHAPTER 2

Assurance of God’s Presence.1On the twenty-first day of the seventh month,* the word of the LORD came through Haggai the prophet:
2Speak to the governor of Judah, Zerubbabel, son of Shealtiel, and to the high priest Joshua, son of Jehozadak, and to the remnant of the people:

Priestly Ruling with Prophetic Interpretation.*10On the twenty-fourth day of the ninth month in the second year* of Darius, the word of the LORD came to Haggai the prophet:
11Thus says the LORD of hosts: Ask the priests for a ruling:*12If someone carries sanctified meat in the fold of a garment and the fold touches bread, soup, wine, oil, or any other food, do they become sanctified? “No,” the priests answered.
13Then Haggai asked: “If a person defiled from contact with a corpse touches any of these, do they become defiled?” The priests answered, “They become defiled.”e14Then Haggai replied:

23On that day—oracle of the LORD of hosts—I will take you, my servant, Zerubbabel, son of Shealtiel—oracle of the LORD—and I will make you like a signet ring,* for I have chosen you—oracle of the LORD of hosts.i

* [2:3] Who is left among you: i.e., who is old enough to have seen the first Temple prior to its destruction in 587 B.C.? Compare the reaction of priests who were alive then (Ezr 3:12–13).

* [2:6–9] These verses emphasize that the total fulfillment of God’s promises to Israel is on the horizon. Such an eschatological event, which will shake the nations (v. 6; cf. v. 21), finds an echo not only in the political revolts in the Persian empire in 521 but also in the formative events of Israel’s history (Ex 19:18; Jgs 5:4; Ps 68:8–9) when God intervened on behalf of the Israelites. The bringing of treasures of all the nations (v. 7) to Jerusalem recalls the visionary passages of Isaiah of the pilgrimage of all nations to Jerusalem (Is 2:2–4; 60:6–9).

* [2:9] Peace: after God’s presence or glory has returned to the Temple, Jerusalem will receive the treasures from the nations, making the Temple more glorious than ever; and from that place God will extend shalom, a peace which embraces prosperity, well-being, harmony.

* [2:10–14] A request for a priestly ruling (Heb. torah) is made in the form of a dialogue between Haggai and the priests. Explicit examples where such priestly rulings are quoted are rare in prophetic books. The interchange illustrates an essential role of the priesthood: the interpretation of God’s law (cf. Lv 10:9–11).

* [2:10] Twenty-fourth day of the ninth month in the second year: December 18, 520 B.C.

* [2:11] Ask the priests for a ruling: i.e., a determination on whether defilement and sanctity can be physically transmitted. The priests are expected to make a legal decision. The answer is that sanctity cannot be transmitted (v. 12) but defilement can (v. 13). Priestly duties are enumerated in Lv 10:10–20.

* [2:14] So is this people: the prophet’s interpretation is that the restored sacrifices were not acceptable because the people’s behavior was tainted.

* [2:15–19] This prophecy is retrospective and should be read with 1:5–11, a description of the conditions of economic deprivation before the rebuilding of the Temple.

* [2:18] Twenty-fourth day of the ninth month: December 18, 520 B.C., the date of the refounding of the Temple (vv. 10, 20), the central date in Haggai.

* [2:19] I will bless you: from the day of the refounding of the Temple, agricultural plenty and fertility are assured. This link between temple and prosperity is part of the ancient Near Eastern temple ideology that underlies Haggai and Zec 1–8.

* [2:20–23] This final oracle of hope is uttered on the day of the refounding of the Temple. Unlike the other oracles it is addressed to Zerubbabel alone, who, as a Davidic descendant, will have a servant role in God’s future Israelite kingdom to be established when God intervenes to overthrow the nations.

* [2:20] Twenty-fourth day of the month: December 18, 520 B.C. (as in v. 18).

* [2:23] Like a signet ring: this promise to Zerubbabel reverses the punishment of his grandfather (Jer 22:23–25). A signet is a ring or other instrument used to mark documents or materials with the equivalent of an official signature. A lower official could thus be authorized to act on behalf of a higher official. Like a signet ring, Zerubbabel represents the Lord.

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